of Nakounam (May his soul rest in peace) - Session 648
The station of union is one of the most elevated ranks in the mystical journey, guiding the seeker from fragmentation and otherness to a unified existence with the Divine. This station, which holds a prominent place in the framework of Maqamat al-S'irn (The Stages of the Wayfarer) by Khwajah Abdullah Ansari, manifests in three principal stages: the union of knowledge, the union of existence, and the union of essence. Each of these stages represents a step in the process of dissolving dualities and realizing pure monotheism, a path in which the seeker moves from theoretical knowledge to existential realization and ultimately to annihilation in the Divine Essence. These stages are like the rungs of a celestial ladder, elevating the seeker from the soil of determinacies to the heavens of Divine Unity. In the lecture of session 648, delivered by Nakounam (May his soul rest in peace), these stages are elucidated with profound precision, supported by references to Quranic verses, including Ya ayyuhal-Muddaththir (Surah Al-Muddaththir, 74:1) and Fakana Qaba Qawseyn Aw Adna (Surah An-Najm, 53:9).
The first stage in the threefold union is the union of knowledge, which directs the seeker towards an intuitive and direct form of knowledge, known as Ilm Ladunni (Divine Knowledge). Unlike external and internal sciences that depend on rational reasoning, Ilm Ladunni leads to the direct knowledge of the object of knowledge, which is the Divine Essence, without the need for logical intermediaries. This knowledge is like a light that shines from the heart of the truth, dissolving the darkness of reasoning. In this stage, the role of reasoning is not seen as a deficiency but as a manifestation of the direct presence of truth in the seeker's perception. In contrast to ignorance, which implies a lack of both reason and object of knowledge, Ilm Ladunni leads to knowledge in which the object itself replaces the need for logical reasoning. The seeker, at this stage, plunges directly into the ocean of truth, bypassing the need for rational steps. This knowledge, because of its direct nature, liberates the seeker from otherness and separation from the Divine, bringing them into the realm of pure subjectivity, where no otherness exists in their perception. Key Insight: Ilm Ladunni in the union of knowledge is an intuitive understanding that leads the seeker to direct knowledge of the Divine Essence, where duality and otherness in perception are dissolved.
The second stage, the union of existence, elevates the seeker from theoretical knowledge to existential realization in the Divine realm. In the union of knowledge, the seekers self is recognised as the object of knowledge, but in the union of existence, the self attains a state of being within the Divine. This realization is like a drop merging with the ocean, where the seeker transitions from being an agent of reference to becoming one with the truth itself. In this stage, all references, all hints, and all distinctions are eliminated, and the seeker appears as the reflection of the Divine existence. In the stage of connection, which precedes the union of existence, the seeker still points towards the Divine, and this pointing is a sign of otherness. However, in the union of existence, this pointing and referencing is erased, and the seeker is completely absorbed in the existence of the Divine. Like a polished mirror, the seeker only reflects the light of the Divine, without retaining any trace of individuality or independence. This dissolution of otherness means the elimination of all dualities between the seeker and the Divine, such that they are no longer perceived as a separate entity. Key Insight: The union of existence brings the seeker into the existential realm of the Divine, where all references and dualities dissolve, and the seeker appears as the manifestation of the Divine existence.
The union of essence is the highest station of union, in which the seeker is completely annihilated in the Divine Essence, leaving nothing but the Divine. In the realm of existence, the seeker exists within the Divine, but in the realm of essence, even the seekers own self is erased, and only the naked Divine Essence remains. This stage, like the complete disappearance of a shadow in the face of the boundless light of the sun, signifies the realization of pure monotheism. In this station, there is no trace of reference, hint, or existential attributions, and the seeker reaches the bare truth of the Divine. The union of essence, as the proximity of monotheism, elevates the seeker to a station in which the verse La Ilaha Illa Allah (Surah As-Saffat, 37:35) is realized in its truest sense. This monotheism goes beyond any verbal expression or external invocation and refers to the direct witnessing of the absolute unity. The seeker, in this station, is like a bird soaring in the infinite sky of unity, with no trace of individuality left behind. Key Insight: The union of essence leads the seeker to annihilation in the Divine Essence, where nothing remains but the Divine, and the realization of pure monotheism is fully actualized.
In the union of knowledge, the seeker enters the realm of subjectivity, where otherness and duality in their perception are dissolved. This realm is like a mirror that reflects nothing but the light of the Divine, with no shadow of distinction visible. At this stage, the seeker transcends conventional forms of perception and attains unity with the truth. This purification of the self from otherness is a prerequisite for entering the subsequent stages, namely the union of existence and the union of essence, as without the dissolution of duality, existential realization and annihilation in the Divine Essence are impossible. Key Insight: The realm of subjectivity in the union of knowledge removes all duality from the seekers perception, preparing them for the realization of existence and eventual annihilation in the Divine Essence.
In the union of existence, the seeker is freed from all reference and all hints, becoming one with the truth itself. In the stage of connection, the seeker still points towards the Divine, and this pointing represents otherness. However, in the union of existence, this reference and hint are erased, and the seeker becomes wholly absorbed in the Divine. This dissolution is like a slate being cleansed of all imaginary markings, bringing the seeker into complete unity with the Divine existence. Key Insight: In the union of existence, all references and hints are erased, and the seeker becomes the expression of the Divine tongue, absorbed fully into the Divine existence.
Annihilation is a preliminary stage to the union of essence that requires effort and striving. In annihilation, the seeker is absorbed into the Divine, but this dissolution still involves striving and effort. In the union of essence, however, the seeker is completely absorbed, and no trace of them remains. This stage is like the total dissolution of a figure in the infinite light, signifying the realization of the singular unity. The difference between annihilation and the union of essence lies in the depth of dissolution. Annihilation is the precursor to the union of essence and prepares the seeker for this ultimate state. But in the union of essence, even the seekers self is completely erased, and only the bare Divine Essence remains. It is as if the seeker, in this station, becomes not merely a drop in the ocean, but the ocean itself.
The discourse refers to Qur'anic verses that describe the states of the seeker in the higher stages of spiritual ascent. Among these verses is:
"O you who are covered in garments! Arise and warn, and magnify your Lord, and purify your garments."
(Surah Al-Muddathir, Verses 1-4; translation by Fouladwand)
These verses refer to the heavy and burdensome states that the seeker experiences when confronting the absolute unity of the Truth. This burden is the result of encountering the naked reality of the Truth, in which the seeker, overwhelmed by the vision, falls into a state of heaviness and silence. It is as if they are like a mountain, standing still and unmoving in the face of the divine storms grandeur. These states, also observed in the experience of the Prophet Muhammad (PBUH), indicate the profound depth of the mystical vision and proximity to the Divine.
The station of proximity (Tadalli) is the highest degree of nearness, in which the seeker reaches complete unity with the Truth. The verse:
"So he was at a distance of two bows length or nearer."
(Surah An-Najm, Verse 9; translation by Fouladwand)
refers to this station. In this state, there is no distance left between the seeker and the Truth, and they are completely immersed in the essence of the Divine. It is as if the seeker, at this station, is like a light that has dissolved into the infinite divine light, with no boundary between them and the Truth. This absolute closeness transcends mere observation from afar and signifies direct presence in the essence of the Truth. In this station, the seeker not only perceives the Truth but becomes the Truth itself, to the extent that no trace of otherness or multiplicity remains within them.
The discourse addresses the relationship between prophethood and wilayah, stating that prophethood is the manifestation of wilayah, and comparing them independently is a mistake. Prophethood, as the external form of wilayah, is the outward manifestation of the inner reality of wilayah in the world of creation. Wilayah, on the other hand, is the spirit and inner essence of prophethood, and it cannot be regarded as a separate or higher rank than prophethood. It is as if prophethood is the vessel that carries the light of wilayah to the world, and the two are complementary aspects of one single truth. The comparison of prophethood and wilayah as separate ranks results in a dichotomy, for prophethood, as the external manifestation of wilayah, is responsible for guiding the creation, while wilayah is the internal core of this guidance.
In the station of Tawhid (Oneness), the seekers journey to return from the Truth to creation is limited, yet this return, unlike ordinary returns that bring separation, brings closeness. The seeker, in this state, is like a messenger who is present among the creation, yet whose heart remains with the Truth. This return to proximity refers to the seekers ability to maintain a connection with the Truth amidst the creation. This journey is particularly seen in the Prophets and the Awliya (saints), who are present among the people, yet remain ever-conscious of the Divine. They are like stars shining in the sky of creation, yet their light is derived from the sun of the Truth. This ability signifies the perfection of the seekers path, bringing them to a station where no forgetfulness of the Truth is possible.
The discourse addresses the distinction between a Messenger (Rasul), Prophet (Nabi), and Saint (Wali). The Messenger, due to their station of being in the essence of Allah and through Allah, is never forgetful of the Divine, even while amongst creation. This quality distinguishes them from others. The Prophet and the Saint also occupy high spiritual ranks, but the Messenger, due to their mission of guiding creation, holds a unique station. The Messenger is like a teacher who, among their students, not only conveys knowledge but is also the embodiment of that knowledge. This presence in creation, while maintaining proximity to the Truth, exemplifies the perfection of the Messenger and distinguishes them from both the Prophet and the Saint.
The station of gathering, with its three levelsknowledge, existence, and essenceguides the seeker from theoretical knowledge to existential realization and ultimately to annihilation in the essence of the Truth. The gathering of knowledge, through divine knowledge (Ilm Ladunni), brings the seeker to direct knowledge of the Truth; the gathering of existence elevates them to existential realization within the realm of the Truth; and the gathering of essence, through the complete annihilation of selfhood, leads to the unveiling of the Truth and pure Oneness. These stages are like a journey from the dust of determinations to the heavens of unity, where the seeker sees nothing but the Truth. The Qur'anic verses, such as **"O you who are covered in garments!"** and **"So he was at a distance of two bows length or nearer,"** provide profound evidence for the seekers states in these stages. These verses point to the heavy and profound mystical experiences resulting from the vision of the Absolute Unity. Furthermore, the relationship between prophethood and wilayah emphasizes the unity of these two ranks, showing that prophethood is the manifestation of wilayah. The journey of Tawhid, with the return to proximity from the Truth to creation, demonstrates the perfection of the seeker, which reaches its peak in the Prophet Muhammad (PBUH). The Messenger, by being present among creation while maintaining their proximity to the Truth, provides the perfect example for seekers.
